The Gospel of John: The Last Supper 13: 1 – 30

 At the end of chapter 12 Jesus cried out to his Jewish enemies, beseeching them to believe that he was from God. That was their last opportunity. Chapter 13 starts, and the door is shut. Those who are outside, will stay outside. Now Jesus is alone with his intimate friends.

We have entered the second half of the Gospel.

 The first half is called the Book of Signs. This is called the Book of Glory.

 This second half opens with Jesus washing the feet of his disciples at the last supper, and teaching about its importance. This runs from 13: 1 – 20. Then Judas is given one last chance to repent. He doesn’t. And so he walks into the night. That runs from 13: 21 – 30.

 Verses 1 – 3 sets the scene for the foot-washing. Notice at the start how Jesus’ death is emphasized. There is the reference to the Passover, going back to the Baptist’s cry – ‘Behold the Lamb of God’. And we are told clearly – the hour has come for Jesus to leave the world. His death is imminent. That death is cemented to Christ’s love, especially for his close friends. They are loved to the uttermost. Here they are called ‘his own’ (v.1). Later in this chapter Jesus will call them, ‘Little children’.

 Then we are told that it is ‘During supper’. Unlike the synoptics, the writer does not call this the Passover Meal, though it was this same meal. We have just been told about Christ’s love in v. 1, now we are told about Judas and his betrayal in v.2. Betrayal is not just unfaithfulness. Betrayal is when someone violates love that has been shown to them.

 This betrayal is connected to the devil, the adversary, the enemy. He has put this into Judas’ heart. He has put the thought there – and since the devil is the father of lies, - it is a lie. The devil is telling Judas that there is no future with Jesus. The movement is going nowhere. Perhaps Judas just wanted to get some money and make an exit. This thought has not taken complete control of Judas. It will later.

 From v. 3 – 11 we have the foot-washing. Most of the time the camera is on Jesus, but some falls on Peter. Before we go the story I want to say something about how many people there were at this last supper, and then I need to give some background about the foot-washing.

 How many people were there?

 The assumption is always that first there were thirteen, Jesus and the twelve apostles, and then twelve when Judas goes out. However the Bible record points to there being more than the apostles; and this is also more likely for security and cultural reasons.

 There are at least three things to consider when we think about the Bible record.

 First of all though the Bible says the apostles were there, the Scripture never says it was only the twelve. Indeed in Mark 14:17 it says, ‘When it was evening he (Jesus) came with his disciples’. They came to the room, there is nothing that says the room was empty.

 Secondly in Mark 14:51 we read about a young man who had been with Jesus and the other disciples in Gethsemane. When the soldiers tried to arrest him, he managed to get away, but he lost his linen cloth. He ran away ‘naked’. Nearly every scholar believes that this was Mark John. He was not an apostle, buut he was in the garden. You can argue that he came separately and met Jesus and the apostles in the middle of the night. That though is unlikely. What is much more likely is that he was in the upper room for the last supper and then left with the others, as this Gospel records in 14:31. Jesus says, ‘Rise, let’s go’. And they all left together.

 The third part of this evidence from the Bible is the Beloved Disciple. He is there in 13:23. And at the end of the Gospel we are told that this disciple, he is the author. If you remember the introduction, there are strong reasons believing that John Zebedee, the apostle, was not the author of this Gospel. Many important scholars are sure it was someone else. So already the Bible suggests that John Mark and the Beloved Disciple – two people who were not apostles – were also there. And perhaps others.

 Security and culture also point us to thinking there were more than the twelve people at the Last Supper. Things were tense in Jerusalem and dangerous for Jesus. This private dinner was a perfect opportunity for the authorities to arrest Jesus, so the group needed protection. It is very likely this was provided by ‘the master of the house’. This man was rich and so probably influential. His presence in the upper room gave the security. Some think this man was the Beloved Disciple. And if the Beloved Disciple was also the other disciple who is mentioned in chapter 18 then we know he was very influential. He was known to the high priest. He just had to knock on Caiaphas door and he was let in. See 18: 16.

 And culture. This was not a culture of fixed social gatherings with guest lists and seating plans. That is a Western idea. A social gathering in the East is more fluid. If people come, their names are not checked. That is why the woman with the difficult reputation was able to be at the gathering with Jesus and Simon the Pharisee in Luke 7.

 There is something else to add about culture. In the East meals are a very serious business. You can’t have people round and just put a pizza in the micro-wave. That is true for all meals – but it is especially true for a meal at Passover time. It is a little like Christmas for Christians. So, Peter and John are sent to prepare the Passover meal, but that does not mean they did not have help. When you consider the menu for the Passover meal – a bean stew, lamb, olives, fish, unleavened bread, dates, wine and probably more – there is quite a lot of work. Yes, it’s possible that it was all prepared by Peter and John. But it is also very possible that others disciples were involved. Perhaps Martha was around, perhaps Mary, the mother of Mark was there.

 Now, a little background about foot-washing. In Palestine most people wore sandals. So when they came into a home, they took their sandals off, and their feet needed washing. So it was an expectation for the host to give water for the guest so they could do this. We see this in Luke 7 when Jesus is a guest in the home of a Pharisee called Simon and he tells his host off. He says, ‘You gave me no water for my feet.’

 The host should give water, but normally the host would not wash the feet of his guest. That was considered a very menial task for the lowest. One author even says that a Jewish slave did not have to do this job, only a Gentile one. So, many people washed their own feet.

 What is significant is that there is no record in ancient literature of anyone in authority washing the feet of someone else. There is no record of the master washing the feet of his servants or his followers. No record – apart from here in John 13, and then in Christian tradition. We need to understand how shocking  Jesus’ action is.

 Let’s now follow the story.

 v. 3 is  important. Jesus knows exactly who He is, He knows exactly what He has, and He knows exactly where He is going. He is totally secure about who He is and His work. He is therefore not washing his disciples’ feet to prove anything. This is a crucial principle for Christians, especially Christians who serve in the church. First. we must be totally secure in God’s love for us. We must know who we are and what has been given to us. We must never serve others because we want to be something more, or have something more. The writer spells out this rule in his first letter to the churches, ‘We love, because He loved us’.

 v. 4 All the guests should have washed their feet by now, because they are already at the meal. They are resting on their left elbow, leaving their right hand free to take food from a slightly raised table. There they all are, reclining at the table – and their feet have not been washed. Nobody had seen what must be done and acted. They are the exact opposite of Mary in the previous chapter. She saw that something needed to be done – and however humiliating, she did it. Now this group of disciples, they don’t move. Perhaps we could call this pride.

 Now we see Jesus rise, and the camera slows down as he takes off his outer garment and puts a towel around his waist. This is the dress of a servant. Slowly he goes around all the guests, kneels down, washes their feet, and dries them with the towel. This is the work of a servant.

 There is total shock in this room. This is something that should never be happening. The master should never, ever, ever, wash the feet of his followers. Typically Peter speaks up. He protests. ‘Lord, do you wash my feet?’ The emphasis is on you and my…you should have nothing to do with my feet. Jesus rightly says that Peter does not understand. Peter does not understand that the leader is the servant. He does not understand that the way up is the way down. He does not understand that victory comes from humility. But later…when he is broken by his denial, when he sees the victory of Christ on the cross and resurrection, when the Holy Spirit comes and teaches him, then he will understand.

 Peter still does not want Jesus to wash him – ‘Never’. And Jesus’ answer is very strong. If I don’t wash you, there is no inheritance. You will have no share in me. This foot washing is pointing forward to the cleansing that will happen on the cross. Without that, there is no inheritance for anyone. We must all allow Christ to cleanse us.

 Peter – typically – now has the opposite reaction. He very much wants to be a part of all that Jesus is doing, and so says, ‘Okay, wash my head, wash my hands…wash me as much as you want.’

 Jesus again has to correct Peter. As explained, in Palestine it was the feet that got dirty, not the whole body. What Jesus is saying is that once you have been fully cleansed – pointing forward to the cross – then you only need to keep your feet clean. This connects to what the writer says in his letter, 1 John. Here we learn that no Christian keeps on deliberately sinning, but still sin comes into our lives, just like our feet get dirty when we walk in sandals. When we confess, then Jesus cleanses us from that sin, our feet our washed; but we don’t need to be saved again, we don’t need to have a bath.

 Jesus says to the group, you are clean – but not all of you. The issue about Judas that first came up at the end of chapter 6, is now going to be resolved. But first, Jesus wants to explain what He has just done. We need to pay attention here. Jesus says to the disciples then – and to us now – ‘Do you understand?’ And then Jesus commands his disciples – then and now – to wash each other’s feet. This command here is insistent. It is not vague. It is not half-hearted. It is a definite and strong command.

 Let’s consider the strength of this command. Consider the timing. This is happening on the eve of Jesus’ execution. As with the teaching that is to follow (13:31 – 16:33), so with this physical parable, this is like Jesus’ last act for the disciples. This is what above all else he wants them to remember. He could have washed their feet earlier. But he does it now – to emphasize how important it is.

 Think about the logic (13 – 16). If the teacher washes people’s feet, so his students must do the same thing. Jesus has just done that, so we must do it. We must (v. 15) follow his example. We can’t act as if we are greater than our own master, or the one who sent us (v. 16)

 Think about the blessing (17). The blessing is not for the talkers; it is only for the doers.

 It is very clear then. If we are Christians, we must wash each other’s feet. But what does this mean? There is no harm if every so often churches have a foot-washing ceremony. That brings blessing. But nearly all scholars agree that foot washing is not meant to become a sacrament like baptism or Holy Communion. It is an attitude of mind, that leads to us being willing to humble ourselves and do something menial for someone else that will help them. We never think that any task is too low for us, for we are followers of Christ.

 Now we move to the final part of the section when Jesus deals with Judas. We return to this in v. 18. Just as Scripture predicted, one of the people that Jesus has chosen has ‘lifted his heel against him’.

 This is in Psalm 41:9. The psalmist is surrounded by people who hate him and whisper behind his back, just like Jesus – and, ‘even his close friend, whom I trusted, who ate my bread, has lifted his heel against me. The phrase ‘lifted his heel against me’ means someone who takes advantage of you, someone who violates your friendship.

 This is exactly what Judas is doing. The friendship was not about Jesus, it was about Judas. That means he was ready to eat bread with Jesus, but if he thought it is to his advantage, he would betray him. This was considered a heinous crime in Jewish culture, and, indeed, in most cultures.

 The betrayal of Jesus by Judas was going to be a huge shock for the other disciples. The worst thing that could happen is that when they saw Jesus being led away to the cross they would think: ‘Maybe Judas is right, maybe this whole Jesus movement is not from God, maybe it is doomed.’  Because of Judas, terrible doubt could come in. Jesus wants to stop that happening, so he tells them here – this is in Scripture. This is a part of the plan. Don’t lose your faith. God is in control.

 And to further encourage them he outlines what their future is going to be. It’s in v. 20. You are going to go out, and the people who receive you accept you, they are going to receive me, and those who receive me, they are receiving God.

 Put simply Jesus is telling his followers. Remain faithful and loyal and you will present God to the world. You will join God’s work. The future is full of success and blessing.

 That is one future – for those who keep the faith.

The other future is the one that awaits Judas. He thinks he knows better than Jesus. He thinks his own cunning can secure him a better future. He is completely wrong. Judas ends his life completely alone, cut off from man and God, his life a complete failure, his name synonymous with treachery.

 Now we come to the emotional heart of this story. It is in v. 21 – 30.

This section starts with Jesus being deeply troubled. We have seen Jesus deeply troubled about his death – in front of Lazarus’ tomb, when the Greeks came. He is equally troubled by Judas’ betrayal. Betrayal is a terrible thing to happen to any person. It is like a death.

 Judas violates Jesus’ love. Let’s review that love. Jesus loved Judas when he chose him. No doubt Jesus loved Judas in many ways as they travelled together. Even after Jesus knew there was a problem with Judas at the end of chapter six, still Jesus has put up with him, hoping that he would have a change of heart, hoping there would be confession and repentance. And in this upper- room Jesus has shown love to Judas by washing his feet.

 There was one last act of love Jesus would show. You can sense the pain when Jesus says – one of you is going to betray me. The group are confused and of course start looking at each other. We know our author likes contrasts. Here we have another one. In contrast to Judas who violates love, we have the Beloved Disciple who rests in Jesus’ love. He is reclining with Jesus, he is close to Jesus. We think of the prologue where we see Jesus in the bosom of the Father, a close relationship. In John 12 the writer told us to be like Mary, not like Judas; here in John 13 he is telling us to be like the Beloved Disciple, not like Judas.

 Everyone in the room wants to know who the betrayer is. So Peter signals to the Beloved Disciple who leans back  onto Jesus’ chest and asks, Jesus then whispers his answer about the bread. So we see Jesus stretch out, and take a piece of bread. He dips this into a sauce and then presents it to Judas.

 This is Jesus’ final act of love towards Judas. This still happens in meals in the East. Someone will dip some bread into a sauce and give it to another guest to show love. It is an offer of friendship. If Judas truly accepts the friendship, he must not take the bread. First, he must confess – the talking behind Jesus’ back, the stealing, the talking to Jesus’ enemies. And repent. But he doesn’t. He keeps on smiling and pretending that he and Jesus are good friends.

 As Judas ate the bread, he ate this deceit of friendship and that is when we read that Satan himself entered Judas’s heart. The camera is not on Satan, it is on what happens when we allow evil to take over. It happens when we live a lie. The proof of Satan’s presence is not violence, but deceit.

 For Jesus the relationship with Judas is over. There has been no confession, no repentance. There is only one option left. Fellowship with Judas must end. He must go. So Jesus says, ‘Go and do what you have to do – quickly’. Note that word quickly. Jesus does not want there to be any lingering.

 Still the other disciples don’t understand that Judas is being expelled. They perhaps thought that since after the Passover there came the feast of unleavened bread, so maybe Judas was meant to go and buy something for that; or because it was the Passover and many beggars gathered at the entrance of the temple, so maybe Judas was meant to go and give them some money.

 For the reader, the writer spells out the gravity of the situation. Judas goes out – ‘and it was night’. It is impossible not to feel sad at this point of the story.

 This passage carries a very important warning. If our friendship with Jesus is more about us than Him there is the danger that we will become like Judas. When things don’t go our way, if it is easier to betray him – that is what we will do. And it will be night.

 And a challenge. We must wash each other’s feet. Jesus is insistent. Do menial tasks for each other. Keep your heart humble at all times. Think like a servant. And every so often, why not? Let’s wash each other’s feet in the church.

 And encouragement. Stay near to Jesus. Be like the Beloved Disciple. Rest on Jesus’ chest. He will love us to the end. Never doubt the love of Jesus Christ for you. It is real. It is faithful. It will never end.

Once Judas goes out, Jesus is alone with the faithful eleven. And he has much to say to them. This section of the Gospel is known as the Farewell Discourse. For more see here - https://sternfieldthoughts.blogspot.com/2025/04/the-gospel-of-john-farewell-discourses.html